By Leo Darroch,
Executive Chairman of the International Federation Una Voce
June 2, 2008
Since the promulgation of Summorum Pontificum in July 2007 has been a great joy among those faithful of the Catholic Church who want to preserve traditions and protect the tradition. No doubt Pope Benedict's statement that the 1962 Missal was never abolished, and freedom guaranteed to them by the priests of the Roman Rite to celebrate this form of Mass has been a large increase in the celebrations this ancient and venerable rite. However, it is also clear that the enactment of this Motu Proprio has taken a fuss about how the celebration and the headings that apply to the Missal revised by Blessed John XXIII. It seems that there are some, including several bishops, who deliberately want to create confusion and dissent try to dissuade the priests and people to benefit from the Holy Father's request, insisting that the developments after 1962 (such as Communion in the hand, and women servants of the altar) are perfectly valid in Masses celebrated according to the Missal of 1962. On the other hand, are those who have genuine questions about what is allowed during the celebration of the Extraordinary form of Mass. Questions day after day, swamping the Pontifical Commission Ecclesia Dei (PCED) with letters asking for answers and explanations, to the extent that a document has been prepared which seeks to clarify these matters once and for all. We have been advised to wait patiently for the publication of this document. As I make clear in my report to the (PCED) of 29 April 2008, I think "Summorum Pontificum" (and Quattuor Abhinc annos [QAA], and Ecclesia Dei Adflicta [EDA] above) should be interpreted according to mentality of the Legislature in its desire to compensate, among other things, that many traditional Catholics believe they are the abuse of their legitimate aspirations. I think that those who seek to change the policies of "Summorum Pontificum" to incorporate changes since 1962 should learn that they can freely endorse those of the Novus Ordo in Latin, where most accommodations are ready, or can be taken without any difficulty. The Ordo of 1965 and the Missa Regulations 1967 were, by their very nature, are temporary and transient states and lost any particular significance once it was published in 1969 edition of the Roman Missal by Pope Paul VI. There is therefore no sense to encourage the adoption of elements of those ordos as part of a genuine and natural evolution of the 1962 Missal, which remains the only legitimate expression of the extraordinary form of the Roman Rite, as defined by His Holiness Pope Benedict XVI.
Recently there was a lot of publicity about the letter issued by the PCED in 1997 and signed by its then President, Cardinal Felici, and Monsignor Perl, Secretary. This letter gives a number of modifications to the celebration of the Missal of 1962 in regard to the Epistle, the Gospel, Gloria, Credo, Pater Noster, and the prefaces of the appendix of the Roman Missal of 1965 and 1970. These (changes) have been replaced by the provisions of "Summourm Pontificum." If the Supreme Pontiff had previously wanted to determine the liturgical observance of any provision, they have been established right in his Motu Proprio of July 7, 2007. In the midst of all this confusion may perhaps be a singular issue to explain and thus be able to get the answer to several questions irrelevant of course, always seen in context.
The Holy Father could not have been clearer by stating what he understood and understanding what they said. Constantly refers to the Missal of 1962 or the Missal of 1970. There is no ambiguity, it is a good option directly between one or the other. There is no intermediate option.
With all the authority of Peter, the Supreme Lawgiver said "We decreed." He then stated with respect to the Missal of Blessed John XXIII ¬: ●
that "he should be given due honor for its venerable and ancient use" (art. 1);
● The priest may use the "Roman Missal promulgated by John XXIII in 1962, O (emphasis mine) the Roman Missal promulgated by Pope Paul VI in 1970" (art. 2);
● In the parishes the pastor may "hold Mass according to the rite of the Roman Missal published in 1962 "(art. 5).
The only concession granted by Pope Benedict in his Motu Proprio is Article 6 which states: "In Masses celebrated in the presence of people according to the Missal of Blessed John XXIII, the readings should (emphasis mine) be done in vernacular , using editions recognized by the Apostolic See. "
Therefore the idea of \u200b\u200bPope Benedict in his Motu Proprio is very clear, is either the Missal of 1970 or the Missal of 1962. His Holiness continues to hold the same on this issue in his Letter to the Bishops that accompanies the Motu Proprio. States that "the latest version of the Missale Romanum prior to the Council ... in 1962 and used during the Council, will now be used as a Forma extraordinaria of the liturgical celebration." It also states that "There is no contradiction between the two editions of the Roman Missal" and indicates once again that while there is no contradiction, there is a distinct difference between the two Missals.
And now I go to the nub of my argument. A pardon is a permit, or privilege, granted by competent ecclesiastical authority, the Holy See or the local ordinary as the case-for an exception to a particular rule of law of the church in an individual case. Both documents, Quattuor Abhinc annos 1984 and Ecclesia Dei Adflicta 1988 were granted under the widely held view that the Missal of 1962 had been abrogated (abolished) after the publication of the Missal of Pope Paul VI in 1970. The motivations of QAA and EDA have been very different. EDA (after reported by the commission of cardinals and bishops in the year 1986) could have been but this pro bono pacis could not be applied to QAA.
In his letter to bishops, Pope Benedict says
"for the use of the Missal of 1962 ... would like to draw attention to the fact that this Missal was never abrogated and, consequently, in principle, was always permitted." In Summorum Pontificum
repeats this with the full weight of the law and declares:
"... therefore be allowed to celebrate the Sacrifice of the Mass following the typical edition of the Roman Missal promulgated by Blessed John XXIII in 1962 than ever was repealed ... The conditions for the use of this Missal given by earlier documents' Quattuor abhinc annos' and 'Ecclesia Dei' are replaced by the following: "(art. 1)
Both pardons were replaced at midnight on September 13, 2007 ceasing to have the force of law. Are redundant, obsolete.
Pope has given us two clear statements: that the 1962 Missal was never abrogated, and that the Apostolic Letter "Summorum Pontificum" has given the Motu Proprio replaces the QAA pardons and EDA. The variety of permits / amendments issued by the PCED were granted during the period of a pardon. Logic dictates, therefore, that if the 1962 Missal was never abolished and that the Holy Father states that the conditions stipulated in previous papers (QAA and EDA) for use of the 1962 Missal are replaced with effect from midnight on September 13, 2007, then all the permissions, performances, releases, modifications, and everything that comes from the QAA and EDA should also be "replaced" from midnight on September 13, 2007 and no longer be applied. The Pope has clarified the situation that has existed since 1970 and has cleared the board with respect to pardons in 1984 and 1988. On September 14, 2007 has brought us a new beginning in the understanding of the rules, one that is based on legal principles and not on the granting of a privilege. Accepted
all concessions and privileges that were granted under EDA QAA and are replaced by the new law, what, then, is your current position? But of course we have begun a new chapter. Since the September 14, 2007 Here we go again with the Missal of 1962 has not been touched, without suffering any modifications or adaptations. In his letter to the bishops, Pope Benedict recognizes that some change will take place in which he is very specific, and speaks of a future time, not the past. Says
"new Saints and some of the new Prefaces can and should be inserted in the old Missal. Ecclesia Dei Commission, in contact with various bodies devoted to the usus antiquior, study practical possibilities given to it. "
Indeed, no change could be held to the Missal of 1962 until the Ecclesia Dei Commission will implement the Holy Father and refer to "many bodies" akin to usus antiquior. One could assume that the first action of the Pontifical Commission was the establishment of the list of "bodies" to be consulted, and only when the "many bodies" have been identified puodrá begin the process of study on the practical possibilities, and insert new Santos new preface. We should be entering a period of quiet diplomacy and consultation during which the Missal of 1962 should remain unchanged. Involved in this process properly structured will have a great number of benefits. Those who fear that the Missal of 1962 is gradually corrupted, as happened during the 60 'should be confident that nothing will change until a serious debate takes place between the PCED and related to the ancient Latin liturgical tradition, and PCED be able to handle the task entrusted by Pope Benedict XVI without choking on the daily requests for clarification on many issues, some of which are trivial and only serve to overwhelm the team from the Commission and divert the most important work for it has allocated.
foederati Internationalis Una Voce
0 comments:
Post a Comment